James 3:6
Verse
Context
Taming the Tongue
5In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. 6The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell.
Sermons
Alan Martin
Leonard Ravenhill
George Verwer
Jim Cymbala
Erlo Stegen
Zac Poonen
Manley BeasleySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The tongue is a fire - It is often the instrument of producing the most desperate contentions and insurrections. A world of iniquity - This is an unusual form of speech, but the meaning is plain enough; World signifies here a mass, a great collection, an abundance. We use the term in the same sense - a world of troubles, a world of toil, a world of anxiety; for great troubles, oppressive toil, most distressing anxiety. And one of our lexicographers calls his work a world of words; i.e. a vast collection of words: so we also say, a deluge of wickedness, a sea of troubles; and the Latins, oceanus malorum, an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, Pro 17:6 : Του πιστου ὁλος ὁ κοσμος των χρηματων, του δε απιστου ουδε οβολος, which may be translated, "The faithful has a world of riches, but the unfaithful not a penny." This clause has nothing answering to it in the Hebrew text. Some think that the word is thus used, Pe2 2:5 : And brought the flood, κοσμῳ ασεβων, on the multitude of the ungodly. Mr. Wakefield translates the clause thus: The tongue is the varnisher of injustice. We have seen that κοσμοςsignifies adorned, elegant, beautiful, etc., but I can scarcely think that this is its sense in this place. The Syriac gives a curious turn to the expression: And the tongue is a fire; and the world of iniquity is like a wood. Above, the same version has: A little fire burns great woods. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being fuel, and the tongue a fire. So is the tongue among our members - I think St. James refers here to those well known speeches of the rabbins, Vayikra Rabba, sec. 16, fol. 159. "Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland), and it is folded with various foldings. Come and see what a flame the tongue kindles! Were it one of the unconfined members, what would it not do?" The same sentiment, with a little variation, may be found in Midrash, Yalcut Simeoni, par. 2, fol. 107; and in Erachin, fol. xv. 2, on Psa 120:3 : What shall be given unto thee, or what shall be done unto thee, thou false tongue? "The holy blessed God said to the tongue: All the rest of the members of the body are erect, but thou liest down; all the rest are external, but thou art internal. Nor is this enough: I have built two walls about thee; the one bone, the other flesh: What shall be given unto thee, and what shall be done unto thee, O thou false tongue?" Setteth on fire the course of nature - Φλογιζουσα τον τροχον της γενεσεως· And setteth on fire the wheel of life. I question much whether this verse be in general well understood. There are three different interpretations of it: 1. St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the penal wheel of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which wheels, fire was often placed to add to their torments. In the book, De Maccabaeis, attributed to Josephus, and found in Haverkamp's edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: Ανεβαλον αυτον επι τον τροχοι - περι ὁν κατατεινομενος· "They cast him on the wheel, over which they extended him; πυρ ὑπεστρωσαν και διηρεθισαν τον τροχον προσεπικατατεινοντες· they put coals under it, and strongly agitated the wheel." And of the martyrdom of the sixth brother it is said, cap. 11: Παρηγον επι τον τροχον, εφ' οὑ κατατεινομενος εκμελως και εκσφονδυλιζομενος ὑπεκαιετο, και οβελισκους δε οξεις πυρωσαντες, τοις νοτοις προσεφερον, και τα πλευρα διαπειραντες αυτου, και τα σπλαγχνα διεκαιον· They brought him to the wheel, on which, having distended his limbs, and broken his joints, they scorched him with the fire placed underneath; and with sharp spits heated in the fire, they pierced his sides, and burned his bowels. The fire and the wheel are mentioned by Achilles Tatius, lib. 7, p. 449. "Having stripped me of my garments, I was carried aloft, των μεν μαστιγας κομιζοντων, των δε πυρ και τροχον, some bringing scourges, others the fire and the wheel." Now as γενεσις often signifies life, then the wheel of life will signify the miseries and torments of life. To set on fire the wheel of life is to increase a man's torments; and to be set on fire from hell implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their lies and calumnies, make life burdensome to the objects of their malicious tongues. The wheel and the fire, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in Kypke. 2. But is it not possible that by the wheel of life St. James may have the circulation of the blood in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of heat is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole wheel of nature is set on fire of hell. No description can be more natural than this: but it may be objected that this intimates that the circulation of the blood was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated portraiture of old age, particularly in Ecc 12:6 : "Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern." Here is the very wheel of life from which St. James might have borrowed the idea; and the different times evidently refer to the circulation of the blood, which might be as well known to St. James as the doctrine of the parallax of the sun. See on Jam 1:17 (note). 3. It is true, however, that the rabbins use the term גלגל תולדות gilgal toledoth, "the wheel of generations," to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: "The tongue has been the instrument of confusion and misery through all the ages of the world." But the other interpretations are more likely.
Jamieson-Fausset-Brown Bible Commentary
Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [BENGEL]. so--omitted in the oldest authorities. is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke). course of nature--"the orb (cycle) of creation." setteth on fire . . . is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself. of hell--that is, of the devil. Greek, "Gehenna"; found here only and in Mat 5:22. James has much in common with the Sermon on the Mount (Pro 16:27).
John Gill Bible Commentary
And the tongue is a fire,.... It is like to fire, very useful in its place, to warm and comfort; so is the tongue in Christian conversation, and in the ministry of the word; the hearts of God's children burn within them, while they are talking together, and while the Scriptures of truth are opening to them; but as fire should be carefully watched, and kept, so should men take heed to their ways, that they sin not with their tongue, and keep their tongue from evil, and their lips from speaking guile; for as fire kindles and rises up into a flame, so unchaste, angry, and passionate words, stir up the flame of lust, anger, envy, and revenge; and as fire is of a spreading nature, so are lies, scandal, and evil reports vented by the tongue; and as fire devours all that comes in its way, such are the words of an evil tongue; and therefore are called devouring words, Psa 52:4 they devour the good names of men, and corrupt their good manners, and destroy those who make use of them; and what wood is to fire, and coals to burning coals, that are whisperers, tale bearers, backbiters, and contentious persons to strife, Pro 26:20 a world of iniquity; that is, as the world is full of things, and full of sin, for it lies in wickedness, so is the tongue full of iniquity; there is a world of it in it; it abounds with it; it cannot well be said how much sin is in it, and done, or occasioned by it; as blasphemy against God, Father, Son, and Spirit; cursing of men, imprecations on themselves, their souls, and bodies, and on others, with a multitude of profane and dreadful oaths; obscene, filthy, and unchaste words; angry, wrathful, and passionate ones; lies, flatteries, reproaches, backbitings, whisperings, tale bearings, &c. And the Jews say, that he that uses an evil tongue multiplies transgression, and that it is equal to idolatry, adultery, and murder (h), and the cause of all sin; and which they express by way of fable, in this manner (i): "when Adam sinned, God laid hold on him, and slit his tongue into two parts, and said unto him, the wickedness which is, or shall be in the world, thou hast begun with an evil tongue; wherefore I will make all that come into the world know that thy tongue is the cause of all this.'' The Syriac version renders this clause thus, "and the world of iniquity is as wood"; or the branch of a tree; the tongue is fire, and a wicked world is fuel to it. So is the tongue amongst our members, that it defileth the whole body: the body politic, a whole nation, filling it with contention, strife, division, and confusion; and the ecclesiastical body, the church, by sowing discord, fomenting animosities, making parties, and spreading errors and heresies, whereby the temple of God is defiled; and the natural body, and the several members of it, even the whole person of a man, soul and body, bringing upon him a blot of infamy and reproach never to be wiped off; as for instance, the vice of the tongue, lying, does; and oftentimes through the tongue, the actions done in the body, which seem good, are quite spoiled: and setteth on fire the course of nature, or "wheel of nature": the natural body, as before, in which there is a continual rotation or circulation of the blood, by which it is supported; this is the wheel broken at the cistern at death, in Ecc 12:6 or the course of a man's life and actions, yea, of all generations, and the vicissitudes and changes which have happened in them, on which the tongue has a great influence; and so the Syriac version renders it, "and sets on fire the series of our genealogies, or our generations, which run like wheels": or it may intend the frame of nature, the whole fabric of the universe, and the general conflagration of it, which will be owing to the tongue; or because men's tongues are against the Lord, to provoke the eyes of his glory, because of the hard speeches which ungodly sinners have spoken against Christ and his people, of which they will be convinced by flames of fire about them: and it is set on fire of hell; that is, by the devil; for as heaven sometimes is put for God, who dwells in heaven, Mat 21:25 so hell is put for the devil, whose habitation it is; see Mat 16:18, and the sense is, that the tongue is influenced, instigated, and stirred up by Satan, to speak many evil things, and it will be hereafter set on fire in hell, as the tongue of the rich man in Luk 16:24. To which purpose are those words of the Talmud (k); "whoever uses an evil tongue, the holy blessed God says to hell, I concerning him above, and thou concerning him below, will judge him, as it is said, Psa 120:3. "What shall be done to thee, thou false tongue? sharp arrows of the mighty, with coals of juniper", there is no arrow but the tongue, according to Jer 9:8 and there is no mighty one but God, Isa 42:13 "coals of juniper", , these are hell.'' (h) T. Bab. Erachin, fol. 15. 2. Tzeror Hammor, fol. 100. 1. (i) Otiot R. Aquiba in Ketoreth Hassammim in Gen. fol. 12. 4. (k) T. Bab. Erachin, fol. 15. 2. Yalkut, par. 2. fol. 127. 2.
Tyndale Open Study Notes
3:6 It is a whole world of wickedness: The tongue acts as an agent of the whole unrighteous world opposed to God (1:27; 4:4). • hell itself: Greek Gehenna, the place of eternal punishment (Matt 5:22, 30; 23:15), in contrast to Hades, the abode of the dead (Luke 16:23; Acts 2:31). The reference to hell is an allusion to the devil (Jas 4:7; Matt 5:22; John 8:44) as the ultimate source of evil speech.
James 3:6
Taming the Tongue
5In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. 6The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell.
- Scripture
- Sermons
- Commentary
Gracious Speech
By Alan Martin3.2K00:00SpeechROM 15:1JAS 1:26JAS 3:2JAS 3:6In this sermon, the speaker emphasizes the power of the tongue and the impact our words can have. He shares a personal experience of how a small spark from his mouth caused fires that are still burning today. The speaker highlights the need for a change of heart in order to have a change of mouth, emphasizing the importance of speaking the truth in love. He references Romans 15 and James 1 and 3 to support his points and encourages the audience to seek wisdom and to use their words to build up and edify others.
Woe, Lo, and Go - Part 4
By Leonard Ravenhill3.0K12:54Seeking God's PresenceVisionPurity2CH 7:14PSA 51:10ISA 6:5ISA 64:1MAT 5:8JHN 14:13ROM 6:7JAS 3:61PE 1:16REV 3:18Leonard Ravenhill emphasizes the urgent need for personal cleansing and purity before God, as exemplified by the prophet's cry of being undone and having filthy lips. He highlights the dangers of unclean speech within the church and the necessity of being touched by God's purifying fire. Ravenhill calls for a deep, personal commitment to God, urging believers to seek the Holy Spirit's power to transform their lives and to confront the spiritual blindness prevalent in the church today. He passionately advocates for a radical change in the hearts of believers, encouraging them to desire God's presence above all else. The sermon concludes with a call to action, inviting individuals to come forward and seek God's transformative fire in their lives.
1 Timothy 4:12
By George Verwer2.7K1:25:52Timothy1CO 2:9EPH 4:29COL 3:131TI 4:121TI 5:11TI 6:12JAS 3:6In this sermon, the speaker begins by praising God for the many answers to prayer and professions of faith that have occurred through various ministries. He then references the book of Timothy, specifically chapters 4, 5, and 6, and encourages the audience not to let others look down on their youthfulness but to speak with authority. The speaker shares a personal testimony of his own transformation through Jesus Christ, acknowledging his past sinful nature and the impact of encountering God's spirit in a prison. He also reflects on the tendency of young people to judge and gossip, emphasizing the importance of speaking positively about others. The sermon concludes with gratitude for Indian believers and the speaker's own background, highlighting the journey from materialism to a passion for God.
Beyond the Surface
By Jim Cymbala2.2K37:02Christian LifeMAT 6:33JAS 1:26JAS 2:14JAS 3:61PE 4:81JN 1:8In this sermon, the preacher emphasizes the importance of living out one's faith and the impact it should have on a person's life. He warns against the deception that can come from religious routines and urges listeners to wake up and truly experience salvation. The preacher highlights the corrupt values of the world and encourages believers not to conform to them, but to live according to God's values. He also emphasizes the need to care for the vulnerable, such as orphans and widows, as a demonstration of true religion that God accepts.
Poison From the Tongue
By Erlo Stegen1.6K1:22:18TongueEXO 4:10PSA 103:13PRO 18:21PRO 21:23MAT 12:36EPH 4:29JAS 3:6In this sermon, the preacher emphasizes the importance of being cautious about the content we consume, particularly videos. He warns against allowing negative influences into our lives and encourages parents to monitor what their children watch. The preacher urges listeners to expose sin and confront it directly, seeking guidance from God. He also shares a personal story of overcoming anger through prayer and repentance. The sermon concludes with a reminder to reflect on the power of our words and to examine ourselves in light of God's standards.
The Importance of Our Speech
By Zac Poonen1.4K58:09PSA 12:2PRO 10:11PRO 15:4EPH 5:18JAS 1:26JAS 3:6
This sermon emphasizes the critical importance of controlling the tongue and being filled with the Holy Spirit. It highlights how the tongue can either be a source of life or a source of destruction, showcasing the need for believers to allow the Holy Spirit to purify and control their speech. The message stresses the impact of words on one's spiritual condition, urging listeners to be vigilant in their speech and to seek the guidance of the Holy Spirit in all communication.
Wake Up Christian
By Manley Beasley1.1K41:34Spiritual DeclineEXO 3:14MAT 6:33LUK 11:5ROM 8:26EPH 6:11PHP 4:19JAS 3:6In this sermon, the speaker addresses the troubling state of our homes, churches, and nation. He expresses his personal concern and desire for God to speak to his heart on how to address these issues. The speaker highlights the decline of churches in many parts of the country and the high divorce rate in marriages. He also mentions a message he preached at a Baptist conference, emphasizing the need for believers to engage in spiritual warfare and live up to the light they have received.
Guidelines to Freedom Part 8 - the Truth Matters
By Alistair Begg82246:04FreedomEXO 20:16PRO 10:19PRO 17:28PRO 18:21JHN 8:44JAS 3:6In this sermon, the speaker discusses the challenge of delivering things to people on time. He shares a strategy of overestimating the delivery time to avoid disappointing the recipient. The speaker then transitions to the topic of lying and how it has become an art form in our culture. He emphasizes that lying is morally wrong and foolish, even though some intelligent and influential people promote it. The sermon concludes with the reminder that righteousness and transformed lives come from the gospel and the need to accept Jesus into our hearts.
Hell #01: Why Consider It?
By Edward Donnelly7191:06:32HellMAT 7:13MAT 10:28MAT 25:41MRK 9:43JHN 3:36JHN 14:6JAS 3:6In this sermon, the speaker emphasizes the importance of understanding and studying the concept of hell. He highlights the reality of God's existence and our accountability to Him. The speaker acknowledges the discomfort and heaviness that comes with contemplating the fate of the damned, but stresses the necessity of addressing this topic. He presents four reasons why thinking about hell is crucial: the sheer number of people entering their eternal destination, the abundance of biblical references to hell, the emphasis Jesus placed on the topic, and the personal relevance of death to each individual.
Are We Laying Hold of What God Says
By Alan Martin64400:00ObedienceMAT 6:33MAT 12:33MAT 13:12TIT 3:1JAS 3:61PE 3:9In this sermon, the speaker emphasizes the importance of laying hold of God's word and not letting it slip away. They compare this to the act of pinning down a wriggling animal to ensure it doesn't escape. The speaker highlights that unless one truly grasps and retains God's word, it will not benefit them, regardless of the riches and blessings God may offer. They also discuss the significance of the heart and how it reflects a person's spiritual state, using the analogy of a tree being known by its fruit. The sermon concludes with a reminder of the power of the tongue and the need to exercise control over it, as it has the ability to bring life or death.
Cd Gv507 Stl Team Meeting 15.1.1985
By George Verwer54300:00JDG 7:7PRO 18:21MAT 20:16ROM 12:2EPH 6:12JAS 3:61PE 3:15In this sermon, the speaker emphasizes the importance of constant preparation for preaching the word of God. He mentions that his whole life is dedicated to preparing for his next message, as he ministers almost every day. He shares that he gathers information from various sources such as tapes, books, and magazines, and uses them to feed and bless others. The speaker also mentions the importance of persevering prayer and tearing down the strongholds of the enemy, as mentioned in 2 Corinthians.
On Eagles' Wings Pt 65
By Don Courville34729:29Radio ShowISA 59:1ACT 24:16PHP 4:4JAS 3:6In this sermon, the preacher emphasizes the importance of meditating on good things as instructed in Philippians 4:8. He warns against inviting demons into churches through rock music and highlights the confusion and destruction it can cause, particularly among young people. The preacher also emphasizes the need for teaching and living by the right standards to experience the power of God. He shares the powerful impact of making restitution and seeking forgiveness, citing testimonies of people getting saved through this act. Additionally, he addresses the destructive nature of the tongue and the importance of avoiding bitterness in the church.
Vocal Gifts, Use and Abuse of Tongues
By Derek Prince13356:47Holy SpiritVocal GiftsMAT 12:34MRK 16:17JHN 16:13ACT 2:4ACT 10:46ACT 19:6ROM 6:131CO 12:101CO 14:2JAS 3:6Derek Prince discusses the vocal gifts of the Holy Spirit, specifically focusing on tongues, interpretation, and prophecy. He emphasizes that these gifts are supernatural and must be controlled by the believer, unlike the gifts of revelation and power which are solely initiated by God. Prince explains the significance of speaking in tongues as a vital aspect of the baptism in the Holy Spirit, asserting that it is an essential evidence of this experience. He also highlights the importance of understanding the proper use and purpose of these vocal gifts to avoid misuse and confusion within the church. Ultimately, he encourages believers to yield their tongues to the Holy Spirit for effective ministry.
The Problem of Our Own Hearts
By David Wilkerson0Heart IssuesSpiritual PurityPRO 4:23ISA 50:5MAT 15:10JHN 7:24JAS 3:6David Wilkerson emphasizes the critical importance of guarding our hearts, as Proverbs 4:23 reminds us that the issues of life spring from within. He warns that despite our efforts in prayer, fasting, and studying Scripture, we can still be defiled by hidden heart issues that hinder the flow of Christ's life in us. Wilkerson identifies three main areas of concern: a defiled mouth, defiled ears, and defiled eyes, urging believers to be vigilant and allow the Holy Spirit to cleanse their hearts. He stresses that no one is beyond the need for self-examination and repentance to maintain a pure testimony. Ultimately, the sermon calls for a deeper awareness of how our inner state affects our outward life and relationship with God.
Refuge From Strife of Tongues
By J.R. Miller0Finding Refuge in GodThe Power of WordsPRO 18:21JAS 3:6J.R. Miller emphasizes the profound impact of our words, highlighting that the tongue can be a source of both life and death, as stated in Proverbs 18:21. He discusses the pervasive strife of tongues in society, where careless and unloving speech can harm individuals and relationships, even within families. Miller encourages believers to seek refuge in God's presence amidst this turmoil, advocating for a heart filled with love and a commitment to speak words that uplift and encourage. He reminds us that, like Jesus, we can remain unscathed by the strife of tongues by maintaining love in our hearts and praying for those who speak ill of us. Ultimately, he calls for a conscious effort to contribute wholesome words to the world, countering the negativity that often surrounds us.
Joshua Chapter 8 Kirjath-Sepher, or the Mind of Christ
By A.B. Simpson0Mind of ChristVictory over the Carnal MindISA 58:11JHN 7:38ROM 12:21CO 1:252CO 10:5GAL 5:22EPH 4:23PHP 2:5JAS 3:62PE 1:3A.B. Simpson explores the significance of Kirjath-Sepher and the mind of Christ, emphasizing the need for believers to conquer their natural minds and thoughts through faith. He illustrates how Othniel's victory over Kirjath-Sepher symbolizes the triumph of the spiritual life over the carnal mind, leading to the reception of divine grace, represented by Achsah. Simpson highlights that true sanctification involves surrendering our old thoughts and receiving the mind of Christ, which transforms our character and speech. He encourages believers to seek the springs of grace that flow from God, which empower them to live a life of victory and abundance. Ultimately, the sermon calls for a radical transformation of the mind and heart to align with God's will and purpose.
Jesus Is Seeking Overcomers (Revelation 14:1-5)
By Hans R. Waldvogel0OvercomingPurity of HeartJHN 14:23JAS 1:26JAS 3:61JN 3:3REV 14:1Hans R. Waldvogel emphasizes that Jesus is actively seeking overcomers who will follow Him instead of the beast, highlighting the importance of purity in speech and heart. He contrasts the mark of the beast, represented by an unholy tongue, with the Father's name written on the foreheads of the faithful. Waldvogel calls for believers to guard their hearts and tongues, as true religion is not merely about outward appearances but about Christlikeness and purity. He reassures that the Lamb of God is pursuing each individual, desiring a deep, transformative relationship that leads to holiness. Ultimately, he encourages the congregation to open their hearts to Jesus, allowing Him to reign supreme in their lives.
Healing the Tongue
By David Wilkerson0HealingThe Power of WordsPSA 19:14PSA 141:3PRO 18:21ISA 6:1ISA 6:5MAT 12:36EPH 4:29COL 3:8JAS 3:6David Wilkerson emphasizes the necessity of approaching God to heal our tongues, using Isaiah's vision of God's holiness as a model. In God's presence, Isaiah recognized his unclean lips and the sinfulness of his speech, highlighting the importance of conviction in the healing process. The prophet allowed the Lord to cleanse him with holy fire, symbolizing the transformative power of God's Word and the Holy Spirit. Wilkerson encourages believers to confess their uncleanliness and seek God's purifying touch on their speech. Ultimately, healing the tongue begins with a sincere encounter with God's holiness.
The Evil Tongue
By Thomas Watson0PSA 139:23PRO 10:20PRO 26:24PRO 26:26MAT 12:36MAT 15:19ACT 2:41CO 10:10JAS 3:6REV 20:12Thomas Watson preaches about the destructive power of the evil tongue, describing it as a fire fueled by hell that corrupts the whole person. He delves into various aspects of the evil tongue, highlighting its silent nature in matters of religion, its focus on worldly matters, its hasty and angry expressions, its tendency towards vanity, censure, slander, uncleanness, lying, flattery, boasting, swearing, railing, seduction, cruelty, murmuring, scoffing, cursing, injustice, and more. Watson emphasizes the need for a transformed heart to produce better speech, as the tongue reflects the deep wickedness within the heart, and warns of being held accountable for every word spoken on the day of judgment.
The Little Member - Col. 4:6
By Bernard Fell0PRO 18:21EPH 4:29COL 3:16JAS 3:6Bernard Fell preaches on the power of words, emphasizing the destructive force of the tongue and its ability to shape destinies. He highlights the importance of using speech wisely, with grace and truth, to avoid spreading gossip and rumors that can harm others. Fell urges the congregation to let their words be seasoned with salt, reflecting faithfulness, meekness, and magnifying the Savior, so that their speech may be a blessing and sanctified for God's purposes.
Tongues
By Ingimar De Ridder0PRO 17:20MAT 12:341CO 10:13EPH 4:29JAS 3:6Ingimar De Ridder preaches about the destructive power of the tongue within the church, emphasizing the need to guard against gossip, lies, and evil speaking that can lead to division and ruin. He warns about the range of influence the tongue has, comparing it to a pebble causing ripples in a pond, and shares examples of how innocent words can have evil intentions. De Ridder highlights the importance of preventing 'religious forest fires' caused by tongues on fire through avoiding gossip, complaining, and flattery, and encourages believers to keep their mouths closed if they cannot tame their tongues.
"I Was in the Great Revival"
By Mary Warburton Booth0PRO 16:28MAT 12:36ACT 2:1EPH 4:29JAS 3:6Mary Warburton Booth preaches about the powerful lessons learned from the 1905 Revival in India, emphasizing the transformative impact of the Holy Spirit's work in reviving hearts and communities. The testimonies shared reflect the hunger for God, the experience of Pentecost-like encounters, and the overwhelming sense of God's presence and glory. However, a cautionary tale is also shared about the dangers of gossip and slander, highlighting how unguarded words can steal away the glory of God and lead to spiritual downfall. Booth underscores the importance of ordering our conversations in holiness, as God sees and knows all, and our words have the power to build up or tear down.
Walking in the Spirit - Part 2 (Don't Sow to the Flesh)
By Robert Wurtz II0PRO 4:23ROM 8:21CO 10:13GAL 5:16EPH 5:3PHP 4:8COL 2:20HEB 12:1JAS 3:6Robert Wurtz II preaches on the importance of walking in the Spirit rather than relying solely on the 'law' to live righteously. He emphasizes the need to die to the 'law of sin' in order to truly be free from the law and walk in the Spirit. Through genuine repentance and submission to God, believers are born again and empowered to fulfill the law by walking with Christ in His resurrection power. Wurtz also addresses obstacles to walking in the Spirit, cautioning against making provisions for the flesh and encouraging believers to lay aside every weight and exercise their senses to discern good from evil.
The Two Cries and the Two Answers.
By Horatius Bonar0MAT 5:22MAT 10:28MAT 18:9MAT 23:15MAT 23:33MRK 9:43LUK 12:5JAS 3:6John MacArthur preaches about the significance of Geenna, the valley of Hinnom, as a symbol of the future home of unrepentant wicked individuals, likened to a cosmic garbage dump where sinners will find their final abode. Geenna, synonymous with the lake of fire, is a place of eternal punishment for the ungodly, contrasting with the righteous who will enter eternal life. The Valley of Hinnom, associated with pagan sacrifices, serves as a vivid illustration of the eternal fires of hell, emphasizing the need to heed Jesus' warnings against persistent sin and ungodliness.
Bearing the Rod
By A.W. Pink0PSA 10:7PRO 18:21EPH 4:31JAS 3:6The preacher delves into the concept of cursing, originally meaning a wish or prayer for harm, but evolving into an invocation of evil upon another. Cursing involves expressing a desire for the worst to happen to someone through caustic language, representing open hostility towards an enemy. The New Testament understanding of cursing was not merely using swear words, but words believed to have the power to bring about harm. Bitterness and cursing are cautioned against, as they reflect a heart far from forgiveness and renewal.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The tongue is a fire - It is often the instrument of producing the most desperate contentions and insurrections. A world of iniquity - This is an unusual form of speech, but the meaning is plain enough; World signifies here a mass, a great collection, an abundance. We use the term in the same sense - a world of troubles, a world of toil, a world of anxiety; for great troubles, oppressive toil, most distressing anxiety. And one of our lexicographers calls his work a world of words; i.e. a vast collection of words: so we also say, a deluge of wickedness, a sea of troubles; and the Latins, oceanus malorum, an ocean of evils. I do not recollect an example of this use of the word among the Greek writers; but in this sense it appears to be used by the Septuagint, Pro 17:6 : Του πιστου ὁλος ὁ κοσμος των χρηματων, του δε απιστου ουδε οβολος, which may be translated, "The faithful has a world of riches, but the unfaithful not a penny." This clause has nothing answering to it in the Hebrew text. Some think that the word is thus used, Pe2 2:5 : And brought the flood, κοσμῳ ασεβων, on the multitude of the ungodly. Mr. Wakefield translates the clause thus: The tongue is the varnisher of injustice. We have seen that κοσμοςsignifies adorned, elegant, beautiful, etc., but I can scarcely think that this is its sense in this place. The Syriac gives a curious turn to the expression: And the tongue is a fire; and the world of iniquity is like a wood. Above, the same version has: A little fire burns great woods. So the world of iniquity is represented as inflamed by the wicked tongues of men; the world being fuel, and the tongue a fire. So is the tongue among our members - I think St. James refers here to those well known speeches of the rabbins, Vayikra Rabba, sec. 16, fol. 159. "Rabbi Eleazar said, Man has one hundred and forty-eight members, some confined, others free. The tongue is placed between the jaws; and from under it proceeds a fountain of water, (the great sublingual salivary gland), and it is folded with various foldings. Come and see what a flame the tongue kindles! Were it one of the unconfined members, what would it not do?" The same sentiment, with a little variation, may be found in Midrash, Yalcut Simeoni, par. 2, fol. 107; and in Erachin, fol. xv. 2, on Psa 120:3 : What shall be given unto thee, or what shall be done unto thee, thou false tongue? "The holy blessed God said to the tongue: All the rest of the members of the body are erect, but thou liest down; all the rest are external, but thou art internal. Nor is this enough: I have built two walls about thee; the one bone, the other flesh: What shall be given unto thee, and what shall be done unto thee, O thou false tongue?" Setteth on fire the course of nature - Φλογιζουσα τον τροχον της γενεσεως· And setteth on fire the wheel of life. I question much whether this verse be in general well understood. There are three different interpretations of it: 1. St. James does not intend to express the whole circle of human affairs, so much affected by the tongue of man; but rather the penal wheel of the Greeks, and not unknown to the Jews, on which they were accustomed to extend criminals, to induce them to confess, or to punish them for crimes; under which wheels, fire was often placed to add to their torments. In the book, De Maccabaeis, attributed to Josephus, and found in Haverkamp's edition, vol. ii., p. 497-520, where we have the account of the martyrdom of seven Hebrew brothers, in chap. ix, speaking of the death of the eldest, it is said: Ανεβαλον αυτον επι τον τροχοι - περι ὁν κατατεινομενος· "They cast him on the wheel, over which they extended him; πυρ ὑπεστρωσαν και διηρεθισαν τον τροχον προσεπικατατεινοντες· they put coals under it, and strongly agitated the wheel." And of the martyrdom of the sixth brother it is said, cap. 11: Παρηγον επι τον τροχον, εφ' οὑ κατατεινομενος εκμελως και εκσφονδυλιζομενος ὑπεκαιετο, και οβελισκους δε οξεις πυρωσαντες, τοις νοτοις προσεφερον, και τα πλευρα διαπειραντες αυτου, και τα σπλαγχνα διεκαιον· They brought him to the wheel, on which, having distended his limbs, and broken his joints, they scorched him with the fire placed underneath; and with sharp spits heated in the fire, they pierced his sides, and burned his bowels. The fire and the wheel are mentioned by Achilles Tatius, lib. 7, p. 449. "Having stripped me of my garments, I was carried aloft, των μεν μαστιγας κομιζοντων, των δε πυρ και τροχον, some bringing scourges, others the fire and the wheel." Now as γενεσις often signifies life, then the wheel of life will signify the miseries and torments of life. To set on fire the wheel of life is to increase a man's torments; and to be set on fire from hell implies having these miseries rendered more active by diabolic agency; or, in other words, bad men, instigated by the devil, through their lies and calumnies, make life burdensome to the objects of their malicious tongues. The wheel and the fire, so pointedly mentioned by St. James, make it probable that this sort of punishment might have suggested the idea to him. See more in Kypke. 2. But is it not possible that by the wheel of life St. James may have the circulation of the blood in view? Angry or irritating language has an astonishing influence on the circulation of the blood: the heart beats high and frequent; the blood is hurried through the arteries to the veins, through the veins to the heart, and through the heart to the arteries again, and so on; an extraordinary degree of heat is at the same time engendered; the eyes become more prominent in their sockets; the capillary vessels suffused with blood; the face flushed; and, in short, the whole wheel of nature is set on fire of hell. No description can be more natural than this: but it may be objected that this intimates that the circulation of the blood was known to St. James. Now supposing it does, is the thing impossible? It is allowed by some of the most judicious medical writers, that Solomon refers to this in his celebrated portraiture of old age, particularly in Ecc 12:6 : "Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern." Here is the very wheel of life from which St. James might have borrowed the idea; and the different times evidently refer to the circulation of the blood, which might be as well known to St. James as the doctrine of the parallax of the sun. See on Jam 1:17 (note). 3. It is true, however, that the rabbins use the term גלגל תולדות gilgal toledoth, "the wheel of generations," to mark the successive generations of men: and it is possible that St. James might refer to this; as if he had said: "The tongue has been the instrument of confusion and misery through all the ages of the world." But the other interpretations are more likely.
Jamieson-Fausset-Brown Bible Commentary
Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [BENGEL]. so--omitted in the oldest authorities. is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke). course of nature--"the orb (cycle) of creation." setteth on fire . . . is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself. of hell--that is, of the devil. Greek, "Gehenna"; found here only and in Mat 5:22. James has much in common with the Sermon on the Mount (Pro 16:27).
John Gill Bible Commentary
And the tongue is a fire,.... It is like to fire, very useful in its place, to warm and comfort; so is the tongue in Christian conversation, and in the ministry of the word; the hearts of God's children burn within them, while they are talking together, and while the Scriptures of truth are opening to them; but as fire should be carefully watched, and kept, so should men take heed to their ways, that they sin not with their tongue, and keep their tongue from evil, and their lips from speaking guile; for as fire kindles and rises up into a flame, so unchaste, angry, and passionate words, stir up the flame of lust, anger, envy, and revenge; and as fire is of a spreading nature, so are lies, scandal, and evil reports vented by the tongue; and as fire devours all that comes in its way, such are the words of an evil tongue; and therefore are called devouring words, Psa 52:4 they devour the good names of men, and corrupt their good manners, and destroy those who make use of them; and what wood is to fire, and coals to burning coals, that are whisperers, tale bearers, backbiters, and contentious persons to strife, Pro 26:20 a world of iniquity; that is, as the world is full of things, and full of sin, for it lies in wickedness, so is the tongue full of iniquity; there is a world of it in it; it abounds with it; it cannot well be said how much sin is in it, and done, or occasioned by it; as blasphemy against God, Father, Son, and Spirit; cursing of men, imprecations on themselves, their souls, and bodies, and on others, with a multitude of profane and dreadful oaths; obscene, filthy, and unchaste words; angry, wrathful, and passionate ones; lies, flatteries, reproaches, backbitings, whisperings, tale bearings, &c. And the Jews say, that he that uses an evil tongue multiplies transgression, and that it is equal to idolatry, adultery, and murder (h), and the cause of all sin; and which they express by way of fable, in this manner (i): "when Adam sinned, God laid hold on him, and slit his tongue into two parts, and said unto him, the wickedness which is, or shall be in the world, thou hast begun with an evil tongue; wherefore I will make all that come into the world know that thy tongue is the cause of all this.'' The Syriac version renders this clause thus, "and the world of iniquity is as wood"; or the branch of a tree; the tongue is fire, and a wicked world is fuel to it. So is the tongue amongst our members, that it defileth the whole body: the body politic, a whole nation, filling it with contention, strife, division, and confusion; and the ecclesiastical body, the church, by sowing discord, fomenting animosities, making parties, and spreading errors and heresies, whereby the temple of God is defiled; and the natural body, and the several members of it, even the whole person of a man, soul and body, bringing upon him a blot of infamy and reproach never to be wiped off; as for instance, the vice of the tongue, lying, does; and oftentimes through the tongue, the actions done in the body, which seem good, are quite spoiled: and setteth on fire the course of nature, or "wheel of nature": the natural body, as before, in which there is a continual rotation or circulation of the blood, by which it is supported; this is the wheel broken at the cistern at death, in Ecc 12:6 or the course of a man's life and actions, yea, of all generations, and the vicissitudes and changes which have happened in them, on which the tongue has a great influence; and so the Syriac version renders it, "and sets on fire the series of our genealogies, or our generations, which run like wheels": or it may intend the frame of nature, the whole fabric of the universe, and the general conflagration of it, which will be owing to the tongue; or because men's tongues are against the Lord, to provoke the eyes of his glory, because of the hard speeches which ungodly sinners have spoken against Christ and his people, of which they will be convinced by flames of fire about them: and it is set on fire of hell; that is, by the devil; for as heaven sometimes is put for God, who dwells in heaven, Mat 21:25 so hell is put for the devil, whose habitation it is; see Mat 16:18, and the sense is, that the tongue is influenced, instigated, and stirred up by Satan, to speak many evil things, and it will be hereafter set on fire in hell, as the tongue of the rich man in Luk 16:24. To which purpose are those words of the Talmud (k); "whoever uses an evil tongue, the holy blessed God says to hell, I concerning him above, and thou concerning him below, will judge him, as it is said, Psa 120:3. "What shall be done to thee, thou false tongue? sharp arrows of the mighty, with coals of juniper", there is no arrow but the tongue, according to Jer 9:8 and there is no mighty one but God, Isa 42:13 "coals of juniper", , these are hell.'' (h) T. Bab. Erachin, fol. 15. 2. Tzeror Hammor, fol. 100. 1. (i) Otiot R. Aquiba in Ketoreth Hassammim in Gen. fol. 12. 4. (k) T. Bab. Erachin, fol. 15. 2. Yalkut, par. 2. fol. 127. 2.
Tyndale Open Study Notes
3:6 It is a whole world of wickedness: The tongue acts as an agent of the whole unrighteous world opposed to God (1:27; 4:4). • hell itself: Greek Gehenna, the place of eternal punishment (Matt 5:22, 30; 23:15), in contrast to Hades, the abode of the dead (Luke 16:23; Acts 2:31). The reference to hell is an allusion to the devil (Jas 4:7; Matt 5:22; John 8:44) as the ultimate source of evil speech.